Surah Ash-Shu'ara: (141 - 159) The Thamud Denied the Messengers

Tafsir of Verses 141-148

141. The Thamud denied the Messengers.

142. When their brother Salih said to them, "Will you not fear [Allah]?"

143. "Indeed, I am to you a trustworthy Messenger."

144. "So fear Allah and obey me."

145. "And I ask of you no reward for it. My reward is only from the Lord of the worlds."

146. "Will you be left securely in what is here,"

147. "In gardens and springs,"

148. "And fields of crops and noble palm trees,"

Salih (peace be upon him) addressed his people concerning several matters:

1. Their Security and Blessings:
   • {أتتركون فيما هاهنا ءامنين} (Will you be left securely in what is here?): Do you think you will remain safe in your dwellings, hoping for this without an abode for recompense?
   • {فيما هاهنا ءامنين} refers to the blessings established in this place, which He then detailed: {فى جنات وعيون} (In gardens and springs). This is a general statement followed by specifics.
   • Regarding {ونخل} (and palm trees): Why is the palm tree mentioned separately after being included in the general term Jannat (gardens)?
     • Answer 1: The palm tree is singled out to indicate its virtue over other trees.
     • Answer 2: Al-Jannat might refer to other types of trees, and the palm tree is then added by conjunction.
   • {طلع نضيد} (clustered dates): At-Tala' is what emerges from the palm tree like the tip of a sword, containing clusters (shamareekh). An-Nadīd means tender and soft, derived from kashh hadīm (slender waist). It is also interpreted as fruit that has ripened (artab).

2. Their Architectural Prowess:
   • {وتنحتون من الجبال بيوتا فارهين} (And you carve out of the mountains homes, being skillful/exuberant). Al-Hasan read tanhatūn with a fath on the Hā' (meaning 'you carve'). Fārihīn (skillful/exuberant) is a ḥāl (state) describing them in their carving. Al-Farāhah means cleverness and vigor.

Summary of Their Lifestyles: The apparent meaning of these verses suggests that the dominant desires of the Thamud were sensory pleasures (food, drink, fine, fortified dwellings). In contrast, the dominant desires of the 'Ad (mentioned previously) were current, worldly dominance (seeking superiority, permanence, isolation, and tyranny).

3. The Command to Avoid Excess:
   • {ولا تطيعوا أمر المسرفين} (And do not obey the command of the extravagant/wasteful). This indicates that one must be content with the bare necessities (al-kaffāf) from the world and should not seek abundance in its pleasures and desires.
   • Regarding {ولا يصلحون} (and they do not make things right): Its benefit is to clarify that their corruption is pure, containing no element of righteousness, unlike some corrupters whose corruption is mixed with some good.

The People's Response to Salih:

They responded in two ways:

1. Accusation of Madness/Enchantment: {إنما أنت من المسحرين} (You are only one of those enchanted).
   • Interpretation 1: One who has been enchanted extensively to the point where his intellect is overcome.
   • Interpretation 2: One who possesses magic (sihr). Every animal that eats is considered musahhar (as as-siḥr is the upper part of the belly). Al-Farrā' said it means one who has a belly, implying you eat and drink.
   • Interpretation 3 (Al-Mu'arrij): One who is created according to the dialect of the Bajīlah tribe.

2. Demand for a Sign: {ما أنت إلا بشر مثلنا فأت بئاية إن كنت من الصادقين} (You are nothing but a human like us. So bring a sign if you are truthful). This implies two things:
   • Argument 1: How can you be a Prophet when you are just a human like us? This is similar to their previous claim against other Prophets that if they were truthful, they would have been angels.
   • Argument 2: Since you are human like us, we require proof for your prophethood.

Salih's Response (The She-Camel):

Salih replied: {هاذه ناقة لها شرب ولكم شرب يوم معلوم} (This is a she-camel; she has a turn to drink, and you have a turn to drink on a specified day).

• It is narrated that they demanded a pregnant she-camel emerging from the rock that would immediately give birth to a young one. Salih sat in contemplation, and Gabriel instructed him to pray two rak'ahs and ask his Lord for the she-camel. He did so, and the she-camel emerged, knelt before them, and produced a young one similar to her in size.

Salih commanded them concerning two things:

1. The Drinking Schedule: {لها شرب ولكم شرب يوم معلوم} (She has a turn to drink, and you have a turn to drink on a specified day). Qatadah said: On her drinking day, she drinks all their water, and they drink on the day she does not drink.
2. Prohibition of Harm: {ولا تمسوها بسوء} (And do not touch her with evil). Meaning, do not strike her, hamstring her, or harm her in any way, {فيأخذكم عذاب يوم عظيم} (lest a great Day's punishment seize you). The greatness is attributed to the Day because the punishment occurring on it makes the time itself great, which is more impactful than describing the punishment alone.

The Consequence:

Allah recounts that they hamstrung her. It is narrated that one man (Muşaddi') forced her into a narrow pass in a valley and shot her with an arrow, hitting her leg, causing her to fall. Then Qudār struck her (to kill her).

Regarding the Punishment Despite Their Regret:

If they regretted it, why did the punishment seize them? Two answers are given:

1. Their regret was not the regret of true repentance, but the fear of immediate punishment.
2. Even if it was the regret of true repentance, it occurred outside the time of acceptance, specifically upon witnessing the punishment itself. Allah says: {وليست التوبة للذين يعملون السيئات} (But repentance is not for those who do evil deeds...) [An-Nisa: 18].

The Lām (in li-'adhābin) points to the punishment of a Great Day.

The Sixth Story: The Story of Lot (peace be upon him)

153. The people of Lot denied the Messengers.

154. When their brother Lot said to them, "Will you not fear [Allah]?"

155. "Indeed, I am to you a trustworthy Messenger."

156. "So fear Allah and obey me."

157. "And I ask of you no reward for it. My reward is only from the Lord of the worlds."

158. "Do you approach men among creation,"

159. "And abandon what your Lord has created for you as your spouses? Rather, you are a transgressing people."

160. They said, "If you do not cease, O Lot, you will surely be among those expelled."

161. He said, "Indeed, I am, of your actions, one who despairs."

162. "My Lord, save me and my family from what they are doing."

163. So We saved him and his family, all of them,

164. Except an old woman among those who remained behind.

165. Then We destroyed the others.

166. And We rained upon them a rain [of stones]; and evil was the rain of those who were warned.

167. Indeed, in that is a sign, but most of them were not to believe.

168. And indeed, your Lord - He is the Exalted in Might, the Merciful.